Book

1001 6 |            Now turn thy thoughts to the~other kinds of men. To that
1002 6 |          confident, mockers even of~the perishable and ephemeral
1003 6 |         that they have long been in the~dust. What harm then is
1004 6 |           delight thyself, think of the virtues of~those who live
1005 6 |            with thee; for instance, the activity of one, and the~
1006 6 |            the activity of one, and the~modesty of another, and
1007 6 |             modesty of another, and the liberality of a third, and
1008 6 |         nothing delights so much as the examples of~the virtues,
1009 6 |             much as the examples of~the virtues, when they are exhibited
1010 6 |          when they are exhibited in the morals of those who live~
1011 6 |             thou art~satisfied with the amount of substance which
1012 6 |            thee, so be content with the time.~ Let us try to persuade
1013 6 |            against their~will, when the principles of justice lead
1014 6 |             and~tranquility, and at the same time employ the hindrance
1015 6 |             at the same time employ the hindrance towards the~exercise
1016 6 |        employ the hindrance towards the~exercise of some other virtue;
1017 6 |            attainest thy object, if the things to which thou~wast
1018 6 |            as it is possible, be in the speaker's mind.~ That which
1019 6 |          That which is not good for the swarm, neither is it good
1020 6 |              neither is it good for the~bee.~ If sailors abused
1021 6 |             bee.~ If sailors abused the helmsman or the sick the
1022 6 |      sailors abused the helmsman or the sick the doctor, would they~
1023 6 |            the helmsman or the sick the doctor, would they~listen
1024 6 |          anybody else; or how could the helmsman secure the safety
1025 6 |           could the helmsman secure the safety of~those in the ship
1026 6 |       secure the safety of~those in the ship or the doctor the health
1027 6 |             of~those in the ship or the doctor the health of those
1028 6 |           in the ship or the doctor the health of those whom he
1029 6 |      together with whom I came into the world are already gone~out
1030 6 |         already gone~out of it.~ To the jaundiced honey tastes bitter,
1031 6 |              and to little children the ball is a fine~thing. Why
1032 6 |         opinion has~less power than the bile in the jaundiced or
1033 6 |         less power than the bile in the jaundiced or the poison
1034 6 |            bile in the jaundiced or the poison in him who~is bitten
1035 6 |            from living according to the reason of thy~own nature:
1036 6 |          happen to thee contrary to the reason of~the universal
1037 6 |           contrary to the reason of~the universal nature.~ What
1038 7 |             hast often seen. And on the~occasion of everything which
1039 7 |             and down thou wilt find~the same things, with which
1040 7 |             same things, with which the old histories are filled,
1041 7 |      histories are filled, those of the~middle ages and those of
1042 7 |      principles become dead, unless the impressions~(thoughts) which
1043 7 |            can, why am I~disturbed? The things which are external
1044 7 |            to my mind.- Let this be the state of thy affects, and
1045 7 |          them; for in this consists the~recovery of thy life.~ The
1046 7 |          the~recovery of thy life.~ The idle business of show, plays
1047 7 |          business of show, plays on the stage, flocks of sheep,~
1048 7 |              It is thy duty then in the midst of such things to
1049 7 |            is worth just so much as the things are worth about which
1050 7 |       observe what is doing. And in the one thou shouldst see~immediately
1051 7 |          what end it refers, but in the other watch carefully~what
1052 7 |             watch carefully~what is the thing signified.~ Is my
1053 7 |            sufficient,~I use it for the work as an instrument given
1054 7 |           as an instrument given by the universal~nature. But if
1055 7 |           then either I retire from the~work and give way to him
1056 7 |            I~can, taking to help me the man who with the aid of
1057 7 |            help me the man who with the aid of my ruling principle~
1058 7 |           is now fit and useful for the general good. For whatsoever~
1059 7 |            many who have celebrated the fame of others have~long
1060 7 |          thy duty~like a soldier in the assault on a town. How then,
1061 7 |          thou canst not mount up on the battlements alone, but with
1062 7 |         battlements alone, but with the help of~another it is possible?~
1063 7 |         necessary, having with thee the same reason which now thou~
1064 7 |    implicated with one another, and the bond is holy;~and there
1065 7 |            and they combine to form the same~universe (order). For
1066 7 |            all animals which are of the same~stock and participate
1067 7 |            stock and participate in the same reason.~ Everything
1068 7 |         material soon disappears in the substance of the whole;~
1069 7 |      disappears in the substance of the whole;~and everything formal (
1070 7 |           very soon taken back into the~universal reason; and the
1071 7 |           the~universal reason; and the memory of everything is
1072 7 |            overwhelmed in time.~ To the rational animal the same
1073 7 |              To the rational animal the same act is according to
1074 7 |          erect.~ Just as it is with the members in those bodies
1075 7 |           for one co-operation. And the perception of this will~
1076 7 |            I am~a member (melos) of the system of rational beings.
1077 7 |      rational beings. But if (using the~letter r) thou sayest that
1078 7 |             externally what will on the parts which can feel~the
1079 7 |            the parts which can feel~the effects of this fall. For
1080 7 |            must be good, just as if the~gold, or the emerald, or
1081 7 |             just as if the~gold, or the emerald, or the purple were
1082 7 |            gold, or the emerald, or the purple were always saying
1083 7 |        emerald and keep my colour.~ The ruling faculty does not
1084 7 |         pain it, let him do so. For the faculty itself will not
1085 7 |          itself into such ways. Let the body itself take care,~if
1086 7 |           speak, if it suffers.~But the soul itself, that which
1087 7 |          pain, which has~completely the power of forming an opinion
1088 7 |      deviate into such a judgement. The~leading principle in itself
1089 7 |             away, I entreat thee by~the gods, as thou didst come,
1090 7 |        pleasing or more suitable to the universal nature?~And canst
1091 7 |             thou take a bath unless the wood undergoes a change?
1092 7 |           thou be nourished, unless the food undergoes a change?
1093 7 |      thyself also to change is just the same, and~equally necessary
1094 7 |           and~equally necessary for the universal nature?~ Through
1095 7 |          universal nature?~ Through the universal substance as through
1096 7 |           with and~cooperating with the whole, as the parts of our
1097 7 |      cooperating with the whole, as the parts of our body with one
1098 7 |       already swallowed up? And let the same thought occur to~thee
1099 7 |           should do something which the~constitution of man does
1100 7 |           man does not allow, or in the way which it does not~allow,
1101 7 |             of all things; and near the~forgetfulness of thee by
1102 7 |            die; and above all, that the wrong-doer~has done thee
1103 7 |          worse~than it was before.~ The universal nature out of
1104 7 |             universal nature out of the universal substance, as
1105 7 |             broken this up, it uses the~material for a tree, then
1106 7 |           But it is no~hardship for the vessel to be broken up,
1107 7 |           when it is often assumed,~the result is that all comeliness
1108 7 |     contrary to reason. For~if even the perception of doing wrong
1109 7 |       longer?~ Nature which governs the whole will soon change all
1110 7 |             again other things from the substance of them, in order
1111 7 |    substance of them, in order that the world~may be ever new.~
1112 7 |        either thou thyself thinkest the same thing to be good that
1113 7 |            does or another thing of the same kind. It is thy duty
1114 7 |           of what thou hast: but of~the things which thou hast select
1115 7 |       things which thou hast select the best, and then reflect how~
1116 7 |             thou hadst them not. At the~same time however take care
1117 7 |         them.~ Retire into thyself. The rational principle which
1118 7 |      secures tranquility.~ Wipe out the imagination. Stop the pulling
1119 7 |           out the imagination. Stop the pulling of the strings.
1120 7 |    imagination. Stop the pulling of the strings. Confine~thyself
1121 7 |         strings. Confine~thyself to the present. Understand well
1122 7 |        distribute every object into the causal~(formal) and the
1123 7 |             the causal~(formal) and the material. Think of thy last
1124 7 |         Think of thy last hour. Let the wrong which~is done by a
1125 7 |           by a man stay there where the wrong was done.~ Direct
1126 7 |            understanding enter~into the things that are doing and
1127 7 |           things that are doing and the things which do them.~ Adorn
1128 7 |           with indifference~towards the things which lie between
1129 7 |           Love mankind.~Follow God. The poet says that Law rules
1130 7 |             or change.~ About pain: The pain which is intolerable
1131 7 |         long time is tolerable; and the mind maintains its own~tranquility
1132 7 |           retiring into itself, and the ruling faculty is not~made
1133 7 |      faculty is not~made worse. But the parts which are harmed by
1134 7 |            it.~ About fame: Look at the minds of those who seek
1135 7 |        pursue. And consider that as the heaps of sand piled on~one
1136 7 |           piled on~one another hide the former sands, so in life
1137 7 |            former sands, so in life the events which go~before are
1138 7 |            come after.~ From Plato: The man who has an elevated
1139 7 |              It is a base thing for the countenance to be obedient
1140 7 |      regulate and compose itself as the mind commands, and for the
1141 7 |          the mind commands, and for the mind not~to be regulated
1142 7 |         care nought about it.~ ~ To the immortal gods and us give
1143 7 |            Life must be reaped like the ripe ears of corn:~ One
1144 7 |             a reason for it.~ ~ For the good is with me, and the
1145 7 |            the good is with me, and the just.~ ~ No joining others
1146 7 |             at all ought to compute the hazard of life or death,~
1147 7 |         what is just or unjust, and the works of a good or a bad~
1148 7 |          placed~himself thinking it the best place for him, or has
1149 7 |          ought to stay and to abide the~hazard, taking nothing into
1150 7 |         hazard, taking nothing into the reckoning, either death
1151 7 |            or anything~else, before the baseness of deserting his
1152 7 |          thing to be dismissed from the thoughts: and there~must
1153 7 |            man must intrust~them to the deity and believe what the
1154 7 |          the deity and believe what the women say, that no man can~
1155 7 |             can~escape his destiny, the next inquiry being how he
1156 7 |          being how he may best live the~time that he has to live.~
1157 7 |             to live.~ Look round at the courses of the stars, as
1158 7 |             round at the courses of the stars, as if thou wert going~
1159 7 |             and constantly consider the changes of the elements~
1160 7 |             consider the changes of the elements~into one another;
1161 7 |            such thoughts purge away the filth of the~terrene life.~
1162 7 |             purge away the filth of the~terrene life.~ This is a
1163 7 |            births, deaths, noise of~the courts of justice, desert
1164 7 |            of contraries.~ Consider the past; such great changes
1165 7 |            Thou~mayest foresee also the things which will be. For
1166 7 |            they should~deviate from the order of the things which
1167 7 |           deviate from the order of the things which take place
1168 7 |             life for forty years is the same as to have~contemplated
1169 7 |           That which has grown from the earth to the earth,~ But
1170 7 |             grown from the earth to the earth,~ But that which has
1171 7 |             heavenly seed,~ Back to the heavenly realms returns.~ ~
1172 7 |             either a dissolution of the mutual involution of the
1173 7 |            the mutual involution of the atoms, or~a similar dispersion
1174 7 |             a similar dispersion of the unsentient elements.~ ~
1175 7 |         cunning magic arts~ Turning the channel's course to 'scape
1176 7 |       course to 'scape from death.~ The breeze which heaven has
1177 7 |         considerate with respect to the faults of his~neighbours.~
1178 7 |          can be done conformably to the reason which is common~to
1179 7 |           to get profit by means of the activity which is successful
1180 7 |             nature leads thee, both the~universal nature through
1181 7 |            universal nature through the things which happen to thee,
1182 7 |          and thy~own nature through the acts which must be done
1183 7 |           have been constituted for the sake of rational beings,~
1184 7 |             among irrational things the inferior for the sake of
1185 7 |             things the inferior for the sake of the~superior, but
1186 7 |            inferior for the sake of the~superior, but the rational
1187 7 |           sake of the~superior, but the rational for the sake of
1188 7 |      superior, but the rational for the sake of one another.~ The
1189 7 |           the sake of one another.~ The prime principle then in
1190 7 |            in man's constitution is the social. And~the second is
1191 7 |     constitution is the social. And~the second is not to yield to
1192 7 |           second is not to yield to the persuasions of the body,
1193 7 |         yield to the persuasions of the body, for it is~the peculiar
1194 7 |  persuasions of the body, for it is~the peculiar office of the rational
1195 7 |           is~the peculiar office of the rational and intelligent
1196 7 |            be overpowered either by the~motion of the senses or
1197 7 |             either by the~motion of the senses or of the appetites,
1198 7 |          motion of the senses or of the appetites, for both are
1199 7 |            for both are animal; but the~intelligent motion claims
1200 7 |         itself to be~overpowered by the others. And with good reason,
1201 7 |          nature to use all of them. The third thing in the rational~
1202 7 |            them. The third thing in the rational~constitution is
1203 7 |            from deception. Let then the~ruling principle holding
1204 7 |            completed thy life up to~the present time; and live according
1205 7 |            live according to nature the remainder which~is allowed
1206 7 |            to thee and is spun with the thread~of thy destiny. For
1207 7 |       before thy eyes those to whom the~same things happened, and
1208 7 |           thou too choose to act in the same way? And why~dost thou
1209 7 |          not altogether intent upon the right way of making use
1210 7 |          right way of making use of the things~which happen to thee?
1211 7 |              Look within. Within is the fountain of good, and it
1212 7 |             if thou wilt ever dig.~ The body ought to be compact,
1213 7 |        motion or attitude. For what the mind shows in the face by~
1214 7 |          For what the mind shows in the face by~maintaining in it
1215 7 |           face by~maintaining in it the expression of intelligence
1216 7 |        ought to be required also in the whole body. But all of these
1217 7 |      observed without affectation.~ The art of life is more like
1218 7 |            art of life is more like the wrestler's art than the
1219 7 |             the wrestler's art than the dancer's,~in respect of
1220 7 |     approbation, if thou lookest to the sources of their opinions
1221 7 |             appetites.~ Every soul, the philosopher says, is involuntarily
1222 7 |           of~truth; consequently in the same way it is deprived
1223 7 |       benevolence and everything of the kind. It is most~necessary
1224 7 |             in it, nor does it make the governing intelligence worse,~
1225 7 |              for it does not damage the intelligence either so far
1226 7 |       intelligence either so far as the~intelligence is rational
1227 7 |             it is social. Indeed in the case~of most pains let this
1228 7 |          are disagreeable to us are the same as pain, such as excessive~
1229 7 |           excessive~drowsiness, and the being scorched by heat,
1230 7 |         being scorched by heat, and the having no~appetite. When
1231 7 |            care not to feel towards the inhuman, as they feel towards
1232 7 |        disputed more skilfully with the sophists, and passed the~
1233 7 |            the sophists, and passed the~night in the cold with more
1234 7 |             and passed the~night in the cold with more endurance,
1235 7 |       walked in a swaggering way in the streets- though as to this~
1236 7 |       towards men and pious towards~the gods, neither idly vexed
1237 7 |            fell to his share out of the universal, nor~enduring
1238 7 |    understanding to~sympathize with the affects of the miserable
1239 7 |      sympathize with the affects of the miserable flesh.~ Nature
1240 7 |           Nature has not so mingled the intelligence with the composition
1241 7 |       mingled the intelligence with the composition of~the body,
1242 7 |             with the composition of~the body, as not to have allowed
1243 7 |            not to have allowed thee the power of circumscribing~
1244 7 |         dialectician and skilled~in the knowledge of nature, do
1245 7 |            for this reason renounce the hope~of being both free
1246 7 |         free from all compulsion in the~greatest tranquility of
1247 7 |    tranquility of mind, even if all the world cry out against~thee
1248 7 |          wild beasts tear in pieces~the members of this kneaded
1249 7 |       around thee. For~what hinders the mind in the midst of all
1250 7 |            what hinders the mind in the midst of all this from maintaining
1251 7 |        things and~in a ready use of the objects which are presented
1252 7 |            presented to it, so that the~judgement may say to the
1253 7 |            the~judgement may say to the thing which falls under
1254 7 |            of a different kind; and the use shall say to that~which
1255 7 |           to that~which falls under the hand: Thou art the thing
1256 7 |            under the hand: Thou art the thing that I was seeking;
1257 7 |       political, and in a word, for the exercise of art,~which belongs
1258 7 |             apt matter to work on.~ The perfection of moral character
1259 7 |             in passing every~day as the last, and in being neither
1260 7 |      excited nor torpid nor~playing the hypocrite.~ The gods who
1261 7 |             playing the hypocrite.~ The gods who are immortal are
1262 7 |            thou wearied of~enduring the bad, and this too when thou
1263 7 |            is impossible.~ Whatever the rational and political (
1264 7 |            fools do, either to have~the reputation of having done
1265 7 |             by doing it to others.~ The nature of the An moved to
1266 7 |           to others.~ The nature of the An moved to make the universe.
1267 7 |             of the An moved to make the universe. But now either~
1268 7 |  consequence or continuity;~or even the chief things towards which
1269 7 |          chief things towards which the ruling power of the~universe
1270 7 |           which the ruling power of the~universe directs its own
1271 8 |            reflection also tends to the removal of the desire of
1272 8 |             tends to the removal of the desire of empty~fame, that
1273 8 |             thy power to have lived the whole of thy~life, or at
1274 8 |         longer easy for thee to get the reputation of a philosopher;
1275 8 |          thou hast truly seen where the~matter lies, throw away
1276 8 |             matter lies, throw away the thought, How thou shalt
1277 8 |          content if thou shalt live the rest of thy life in such
1278 8 |             relate to good and bad: the belief that~there is nothing
1279 8 |      nothing bad, which does~not do the contrary to what has been
1280 8 |             has been mentioned.~ On the occasion of every act ask
1281 8 |         being, and one who is under the~same law with God?~ Alexander
1282 8 |               and their matter, and the ruling~principles of these
1283 8 |        principles of these men were the same. But as to the others,
1284 8 |            were the same. But as to the others, how many~things
1285 8 |           Consider that men will do the same things nevertheless,
1286 8 |            shouldst burst.~ This is the chief thing: Be not perturbed,
1287 8 |             things are~according to the nature of the universal;
1288 8 |          according to the nature of the universal; and in a little
1289 8 |            Hadrian and Augustus. In the next~place having fixed
1290 8 |         business look at it, and~at the same time remembering that
1291 8 |             and without hypocrisy.~ The nature of the universal
1292 8 |           hypocrisy.~ The nature of the universal has this work
1293 8 |             to remove to that~place the things which are in this,
1294 8 |             are familiar to us; but the~distribution of them still
1295 8 |  distribution of them still remains the same.~ Every nature is contented
1296 8 |            desires and~aversions to the things which are in its
1297 8 |           that is assigned to it by the common nature.~For of this
1298 8 |     particular nature is a part, as the~nature of the leaf is a
1299 8 |            a part, as the~nature of the leaf is a part of the nature
1300 8 |            of the leaf is a part of the nature of the plant; except
1301 8 |             a part of the nature of the plant; except that~in the
1302 8 |           the plant; except that~in the plant the nature of the
1303 8 |            except that~in the plant the nature of the leaf is part
1304 8 |             the plant the nature of the leaf is part of a nature
1305 8 |          subject to be impeded; but the nature~of man is part of
1306 8 |         respects,~but by taking all the parts together of one thing
1307 8 |             comparing them~with all the parts together of another.~
1308 8 |             thee finding fault with the court life or~with thy own.~
1309 8 |            be something useful, and~the perfect good man should
1310 8 |             And what is it doing in the world? And how long does
1311 8 |          and, if it be possible, on the occasion of every~impression
1312 8 |     occasion of every~impression on the soul, apply to it the principles
1313 8 |            on the soul, apply to it the principles of Physic, of~
1314 8 |            to~pleasure and pain and the causes of each, and with
1315 8 |            shame to be surprised if the fig-tree~produces figs,
1316 8 |            it is to be surprised if the world produces such and~
1317 8 |           it is productive; and for the physician and the~helmsman
1318 8 |           and for the physician and the~helmsman it is a shame to
1319 8 |            a man has a fever, or if~the wind is unfavourable.~ Remember
1320 8 |           error. For it is thy own, the activity which is exerted
1321 8 |         thou do it? But if it is in~the power of another, whom dost
1322 8 |      another, whom dost thou blame? The atoms (chance) or~the gods?
1323 8 |        blame? The atoms (chance) or~the gods? Both are foolish.
1324 8 |        canst,~correct that which is the cause; but if thou canst
1325 8 |           do this,~correct at least the thing itself; but if thou
1326 8 |           has died falls not out of the universe. If it stays here,~
1327 8 |        parts, which~are elements of the universe and of thyself.
1328 8 |          Why dost thou~wonder? Even the sun will say, I am for some
1329 8 |            am for some purpose, and the rest~of the gods will say
1330 8 |            purpose, and the rest~of the gods will say the same.
1331 8 |           rest~of the gods will say the same. For what purpose then
1332 8 |            in everything no less to the end than to the~beginning
1333 8 |             less to the end than to the~beginning and the continuance,
1334 8 |           than to the~beginning and the continuance, just like the
1335 8 |          the continuance, just like the man who throws up a ball.~
1336 8 |            What good is it then for the ball to be thrown up, or
1337 8 |              And what good is it to the bubble~while it holds together,
1338 8 |         what harm when it is burst? The same may~be said of a light
1339 8 |             a light also.~ Turn it (the body) inside out, and see
1340 8 |     diseased.~ Short-lived are both the praiser and the praised,
1341 8 |            are both the praiser and the praised, and the rememberer~
1342 8 |        praiser and the praised, and the rememberer~and the remembered:
1343 8 |              and the rememberer~and the remembered: and all this
1344 8 |           in a nook of this part of the~world; and not even here
1345 8 |           any one with himself:~and the whole earth too is a point.~
1346 8 |          too is a point.~ Attend to the matter which is before thee,
1347 8 |             do it with reference to the good of~mankind. Does anything
1348 8 |          receive it and refer it to~the gods, and the source of
1349 8 |           refer it to~the gods, and the source of all things, from
1350 8 |        where are they? For instance the sharp-witted men, Charax
1351 8 |           men, Charax and~Demetrius the Platonist and Eudaemon,
1352 8 |              and others have become the heroes of fables,~and again
1353 8 |         satisfaction to a man to do the proper works of a man. Now~
1354 8 |            his own kind, to~despise the movements of the senses,
1355 8 |            despise the movements of the senses, to form a just judgement
1356 8 |             and to take a survey of the nature of the~universe and
1357 8 |             survey of the nature of the~universe and of the things
1358 8 |       nature of the~universe and of the things which happen in it.~
1359 8 |      between thee and other things: the one~to the body which surrounds
1360 8 |            other things: the one~to the body which surrounds thee;
1361 8 |          body which surrounds thee; the second to the divine cause~
1362 8 |       surrounds thee; the second to the divine cause~from which
1363 8 |             things come to all; and the third to those who live~
1364 8 |           Pain is either an evil to the body- then let the body
1365 8 |          evil to the body- then let the body say what it~thinks
1366 8 |         what it~thinks of it- or to the soul; but it is in the power
1367 8 |           to the soul; but it is in the power of the soul to~maintain
1368 8 |           but it is in the power of the soul to~maintain its own
1369 8 |         from nature.~ Speak both in the senate and to every man,
1370 8 |            and~sacrificing priests- the whole court is dead. Then
1371 8 |         court is dead. Then turn to the rest,~not considering the
1372 8 |           the rest,~not considering the death of a single man, but
1373 8 |          but of a whole race, as~of the Pompeii; and that which
1374 8 |          that which is inscribed on the tombs- The last of~his race.
1375 8 |             inscribed on the tombs- The last of~his race. Then consider
1376 8 |          necessity some one~must be the last. Again here consider
1377 8 |           last. Again here consider the death of a whole race.~
1378 8 |    something external will stand in the way.- Nothing will stand
1379 8 |               Nothing will stand in the~way of thy acting justly
1380 8 |         Well, but by acquiescing~in the hindrance and by being content
1381 8 |           lying~anywhere apart from the rest of the body, such does
1382 8 |     anywhere apart from the rest of the body, such does a man make~
1383 8 |          hast detached thyself from the natural unity- for thou
1384 8 |        together again. But consider the~kindness by which he has
1385 8 |            be separated at all from the universal; and when he has~
1386 8 |            his place as a part.~ As the nature of the universal
1387 8 |             part.~ As the nature of the universal has given to every
1388 8 |            every rational being all~the other powers that it has,
1389 8 |             this power~also. For as the universal nature converts
1390 8 |          everything which stands in the way and opposes it,~and
1391 8 |             part of itself, so also the rational animal is~able
1392 8 |      disturb thyself by thinking of the whole of thy life. Let not~
1393 8 |        thoughts at once embrace all the various troubles which thou~
1394 8 |           be ashamed to confess. In the next place remember that~
1395 8 |         place remember that~neither the future nor the past pains
1396 8 |         that~neither the future nor the past pains thee, but only
1397 8 |           past pains thee, but only the present.~But this is reduced
1398 8 |      Panthea or Pergamus now sit by the tomb of Verus? Does Chaurias~
1399 8 |         Chaurias~or Diotimus sit by the tomb of Hadrian? That would
1400 8 |           they did sit there, would the dead be conscious of it?~
1401 8 |             conscious of it?~And if the dead were conscious, would
1402 8 |             immortal? Was it not in the order~of destiny that these
1403 8 |         look and judge wisely, says the~philosopher.~ In the constitution
1404 8 |           says the~philosopher.~ In the constitution of the rational
1405 8 |              In the constitution of the rational animal I see no
1406 8 |       security.- Who is this~self?- The reason.- But I am not reason.-
1407 8 |         reason.- Be it so. Let then the~reason itself not trouble
1408 8 |         about itself.~ Hindrance to the perceptions of sense is
1409 8 |  perceptions of sense is an evil to the animal~nature. Hindrance
1410 8 |         animal~nature. Hindrance to the movements (desires) is equally
1411 8 |      desires) is equally an evil to the~animal nature. And something
1412 8 |           impediment and an~evil to the constitution of plants.
1413 8 |             which is a~hindrance to the intelligence is an evil
1414 8 |          intelligence is an evil to the intelligent nature.~Apply
1415 8 |      sensuous pleasure~affect thee? The senses will look to that.-
1416 8 |           takest into consideration the usual course of~things,
1417 8 |           injured nor even impeded. The things~however which are
1418 8 |         however which are proper to the understanding no other man
1419 8 |            it is my delight to~keep the ruling faculty sound without
1420 8 |         from any man~or from any of the things which happen to men,
1421 8 |    posthumous fame do consider that the men of after time~will be
1422 8 |           which is not according to the nature of an ox, nor to
1423 8 |           which is not according to the nature of a vine, nor to
1424 8 |         shouldst thou complain? For the~common nature brings nothing
1425 8 |          insuperable obstacle is in the~way?- Do not be grieved
1426 8 |            not be grieved then, for the cause of its not being done~
1427 8 |           and well pleased too with the~things which are obstacles.~
1428 8 |           obstacles.~ Remember that the ruling faculty is invincible,
1429 8 |             deliberately? Therefore the mind which is free from~
1430 8 |             fly for, refuge and for the future be inexpugnable.
1431 8 |           more to thyself than what the first appearances~report.
1432 8 |           Thus then~always abide by the first appearances, and add
1433 8 |          everything that happens in the world.~ A cucumber is bitter.-
1434 8 |          away.- There are briars in the~road.- Turn aside from them.-
1435 8 |            were~such things made in the world? For thou wilt be
1436 8 |          shavings and cuttings from the things which they make.
1437 8 |          shavings and~cuttings, and the universal nature has no
1438 8 |          has no external space; but the~wondrous part of her art
1439 8 |          pure spring, and curse it, the spring never ceases sending
1440 8 |           He who does not know what the world is, does not know
1441 8 |           not know for what purpose the world exists, does not~know
1442 8 |            know who he is, nor what the world is. But he who has
1443 8 |             him who avoids or seeks the~praise of those who applaud,
1444 8 |            only act in concert with the air which~surrounds thee,
1445 8 |         also now be in harmony with~the intelligence which embraces
1446 8 |            embraces all things. For the intelligent~power is no
1447 8 |      willing to draw it to him than the aerial power for him who~
1448 8 |   wickedness does no harm at all to the universe; and~particularly,
1449 8 |         universe; and~particularly, the wickedness of one man does
1450 8 |        choose.~ To my own free will the free will of my neighbour
1451 8 |             are made~especially for the sake of one another, still
1452 8 |          sake of one another, still the ruling power of each~of
1453 8 |             not depend on another.~ The sun appears to be poured
1454 8 |            a ray is, if he looks at the sun's light passing through
1455 8 |          solid body~which stands in the way and intercepts the air
1456 8 |           in the way and intercepts the air beyond; but there the~
1457 8 |           the air beyond; but there the~light remains fixed and
1458 8 |          off. Such then ought to~be the out-pouring and diffusion
1459 8 |        out-pouring and diffusion of the understanding, and it should~
1460 8 |            impetuous collision with the obstacles which are in its~
1461 8 |         body will deprive itself of the illumination, if it does
1462 8 |            fears death either fears the loss of sensation or a different~
1463 8 |             to live.~ Men exist for the sake of one another. Teach
1464 8 |         arrow moves, in another way the mind. The mind indeed,~both
1465 8 |            in another way the mind. The mind indeed,~both when it
1466 8 |           moves straight onward not the less, and to its object.~
1467 9 |           acts impiously. For since the universal~nature has made
1468 9 |           made rational animals for the sake of one another to help~
1469 9 |           guilty of impiety~towards the highest divinity. And he
1470 9 |             is guilty of impiety~to the same divinity; for the universal
1471 9 |           to the same divinity; for the universal nature is the
1472 9 |             the universal nature is the nature of things~that are;
1473 9 |       nature is named~truth, and is the prime cause of all things
1474 9 |           as he~is at variance with the universal nature, and inasmuch
1475 9 |             inasmuch as he~disturbs the order by fighting against
1476 9 |           order by fighting against the nature of the world; for
1477 9 |      fighting against the nature of the world; for he~fights against
1478 9 |          powers from nature through the neglect~of which he is not
1479 9 |          must often find fault~with the universal nature, alleging
1480 9 |           that it assigns things to the bad~and the good contrary
1481 9 |       assigns things to the bad~and the good contrary to their deserts,
1482 9 |         deserts, because frequently the bad are~in the enjoyment
1483 9 |           frequently the bad are~in the enjoyment of pleasure and
1484 9 |             of pleasure and possess the things which procure~pleasure,
1485 9 |         which procure~pleasure, but the good have pain for their
1486 9 |            pain for their share and the things which~cause pain.
1487 9 |           also~be afraid of some of the things which will happen
1488 9 |         things which will happen in the world, and~even this is
1489 9 |        impiety. Now with respect to the~things towards which the
1490 9 |            the~things towards which the universal nature is equally
1491 9 |          follow nature should be of the~same mind with it, and equally
1492 9 |         honour and dishonour, which the~universal nature employs
1493 9 |           impiously. And I say that the universal nature~employs
1494 9 |     conceived certain principles of the things which~were to be,
1495 9 |           enough of these~things is the next best voyage, as the
1496 9 |            the next best voyage, as the saying is. Hast thou determined~
1497 9 |           from this pestilence? For the destruction of the understanding
1498 9 |              For the destruction of the understanding is a~pestilence,
1499 9 |            as they are animals; but the other is a~pestilence of
1500 9 |             to bring forth, and all the other natural operations~